"A preview of the new book How God Changes Your Brain Written by Andrew Newberg, M.D. and Mark Robert Waldman
ALSO BY ANDREW NEWBERG, M.D., A N D M A R K R O B E RT WA L D M A N
Born To Believe: God, Science, and the Origin of Ordinary and Extraordinary Beliefs Why We Believe What We Believe: Uncovering Our Biological Need for Meaning, Spirituality, and Truth
ALSO BY ANDREW NEWBERG, M.D.
Why God Won’t Go Away
(WITH EUGENE D’AQUILI AND VINCE RAUSE)
The Mystical Mind
(WITH EUGENE D’AQUILI)
A L S O B Y M A R K R O B E RT WA L D M A N
Archetypes of the Collective Unconscious, Vols 1–4 (Shadow, Seeker, Lover, Healer) The Spirit of Writing Love Games Dreamscaping
(WITH STANLEY KRIPPNER)
The Art of Staying Together
CHANGES
GOD
YOUR
BRAIN
HOW
Breakthrough Findings from a Leading Neuroscientist
ANDREW NEWBERG, M.D.,
AND
MARK ROBERT WALDMAN
T
BALLANTINE BOOKS NEW YORK
Although the benefits of regular meditation practice are well known, How God Changes Your Brain is neither an exercise program nor a medical text and is not intended to replace the diagnostic expertise and medical advice of a physician. Please be certain to consult with your doctor or with a licensed therapist before making any decisions that affect your physical or emotional health, particularly if you suffer from any medical condition or have any symptom serious enough to interfere with functioning or otherwise require treatment. Copyright © 2009 by Andrew Newberg and Mark Robert Waldman All rights reserved. Published in the United States by Ballantine Books, an imprint of The Random House Publishing Group, a division of Random House, Inc., New York. Ballantine and colophon are registered trademarks of Random House, Inc. As of press time, the URLs displayed in this book link or refer to existing websites on the Internet. Random House, Inc., is not responsible for, and should not be deemed to endorse or recommend, any website other than its own or any content available on the Internet (including without limitation at any website, blog page, information page) that is not created by Random House. The authors, similarly, cannot be responsible for third-party material. ISBN 978-0-345-50341-1 library of congress cataloging-in-publication data Printed in the United States of America on acid-free paper www.ballantinebooks.com 2 4 6 8 9 7 5 3 1 first edition Book design by Mary A. Wirth
TO OUR STUDENTS, PATIENTS, AND RESEARCH PARTICIPANTS:
You have helped to redefine the religious landscape of contemporary American society by demonstrating the beauty, diversity, optimism, and health benefits associated with the spiritual practices of the world.
CONTENTS
Author’s Note
xi
ONE. RELIGION AND THE HUMAN BRAIN 1.
Who Cares about God? Prelude to a Neurological and Spiritual Revolution Do You Even Need God When You Pray? Meditation, Memory, and the Aging Brain What Does God Do to Your Brain? The Neural Varieties of Spiritual Practice
3 22 41
2.
3.
TWO. NEURAL EVOLUTION AND GOD 4.
What Does God Feel Like? The Varieties of Spiritual Experience What Does God Look Like? Imagination, Creativity, and the Visual Representation of Spirituality Does God Have a Heart? Compassion, Mysticism, and the Spiritual Personalities of the Brain What Happens When God Gets Mad? Anger, Fear, and the Fundamentalist in Our Brain
67 83 106 131
5.
6.
7.
x
CONTENTS
THREE. TRANSFORMING YOUR INNER REALITY 8.
Exercising Your Brain Eight Ways to Enhance Your Physical, Mental, and Spiritual Health Finding Serenity Meditation, Intention, Relaxation, and Awareness Compassionate Communication Dialogue, Intimacy, and Conflict Transformation Is God Real? A Personal Reflection
149 170 214 241 249 251 253
9.
10.
EPILOGUE :
APPENDIX A .
Compassionate Communication CDs, Workshops, and Online Research How to Participate in Our Research Studies
APPENDIX B . APPENDIX C .
Meditation and Mindfulness Books, CDs, and Resources
Acknowledgments Endnotes Index
257 259 335
AUTHOR’S NOTE
Throughout most of this book Mark and I will be speaking to you with a united voice, for we have closely collaborated on the research we present. Thus, we liberally substitute I and we, and only occasionally specify ourselves as individuals, since the anecdotes we relate tend to reflect our shared experiences and values. However, when I is used to talk about the brain-scan research conducted at the University of Pennsylvania, it is in reference to myself, as are most of the anecdotes that refer to childhood and college experiences. But research is never a solitary venture, so you’ll often find references to our work, which includes not just Mark, but also the members of my research staff at the university, without whom I could not possibly conduct the work I do. For a list of those who have contributed to the research gathered in this volume, please see the acknowledgment page at the end of this book. Of all the fields of science and medicine, neurophysiology is one of the most difficult topics to talk about in simple terms, especially when it comes to issues concerning consciousness, logic, emotional processing, and the reality-processing mechanisms of the brain—issues that are essential to address when dealing with the neurological correlates of spiritual experiences and religious beliefs. We have made the infor-
xii
AUTHOR’S NOTE
mation as “user friendly” as possible, but generalizations often leave out important qualifications and concerns. Therefore, for those who desire additional information, we have provided extensive peerreviewed references—over a thousand—in the endnotes to substantiate the conclusions we have drawn.
O N E
RELIGION AND THE HUMAN BRAIN
Our time is distinguished by wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses, and Jesus ranks for me higher than all the achievements of the inquiring and constructive mind.
—ALBERT EINSTEIN, THE HUMAN SIDE
1
WHO CARES ABOUT GOD? Prelude to a Neurological and Spiritual Revolution
God. In America, I cannot think of any other word that stirs up the imagination more. Even young children raised in nonreligious communities understand the concept of God, and when asked, will willingly draw you a picture—usually the proverbial old man with the long hair and a beard. As children grow into adults, their pictures of God often evolve into abstract images of clouds, spirals, sunbursts, and even mirrors, as they attempt to integrate the properties of a reality they cannot see. In fact, the more a person thinks about God, the more complex and imaginative the concept becomes, taking on unique nuances of meaning that differ from one individual to the next. If you contemplate God long enough, something surprising happens in the brain. Neural functioning begins to change. Different circuits become activated, while others become deactivated. New dendrites are formed, new synaptic connections are made, and the brain becomes more sensitive to subtle realms of experience. Perceptions alter, beliefs begin to change, and if God has meaning for you, then God becomes neurologically real. For some, God may remain a primitive concept, limited to the way a young child interprets the world. But for most people, God is transformed into a symbol or metaphor representing a wide range of personal, ethical, social, and
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HOW GOD CHANGES YOUR BRAIN
universal values. And, if you happen to be a neuroscientist, God can be one of the most fascinating of human experiences to explore.
THE SCIENCE OF GOD
For the past fifteen years I have investigated the neural mechanisms of spirituality with the same fervor that a minister contemplates God. Some religious rituals do nothing more than relax you, others help to keep you focused and alert, but a few appear to take practitioners into transcendent realms of mystical experience where their entire lives are changed. Our research team at the University of Pennsylvania has consistently demonstrated that God is part of our consciousness and that the more you think about God, the more you will alter the neural circuitry in specific parts of your brain. That is why I say, with the utmost confidence, that God can change your brain. And it doesn’t matter if you’re a Christian or a Jew, a Muslim or a Hindu, or an agnostic or an atheist. In Why God Won’t Go Away, I demonstrated that the human brain is uniquely constructed to perceive and generate spiritual realities.1 Yet it has no way to ascertain the accuracy of such perceptions. Instead, our brain uses logic, reason, intuition, imagination, and emotion to integrate God and the universe into a complex system of personal values, behaviors, and beliefs. But no matter how hard we try, the ultimate nature of the universe continues to elude our brain. So the bigger questions remain. Where does life originate, where does it end, and what ultimate purpose does it serve? Is there a spiritual reality, or is it merely a fabrication of the mind? If there is a God, does such an entity reach out to us like the hand that Michelangelo painted on the ceiling of the Sistine Chapel? Or is it the other way around: Does our mind reach out to embrace a God that may or may not be real? Neuroscience has yet to answer such questions, but it can record the effect that religious beliefs and experiences have upon the human brain. Furthermore, it can tell us how God—as an image, feeling, thought, or fact—is interpreted, reacted to, and turned into a perception that feels meaningful and real. But neuroscience cannot tell you if
WHO CARES ABOUT GOD?
5
God does or doesn’t exist. In fact, as far as we can tell, most of the human brain does not even worry if the things we see are actually real. Instead, it only needs to know if they are useful for survival. If a belief in God provides you with a sense of comfort and security, then God will enhance your life. But if you see God as a vindictive deity who gives you justification for inflicting harm on others, such a belief can actually damage your brain as it motivates you to act in socially destructive ways. Having an accurate perception of reality is not one of the brain’s strong points. Indeed, as Mark and I pointed out in Why We Believe What We Believe,* the human brain seems to have difficulty separating fantasies from facts.2 It sees things that are not there, and it sometimes doesn’t see things that are there. In fact, the brain doesn’t even try to create a fully detailed map of the external world. Instead, it selects a handful of cues, then fills in the rest with conjecture, fantasy, and belief. Rather than being a hindrance, such neurological ambiguity allows us to imagine and create a world filled with utopian, utilitarian, and sometimes useless things—from eye protectors for chickens to electronic corneas for the blind. Likewise, when it comes to thinking about God, our brain creates a vast range of utopian, utilitarian, and sometimes useless theologies— from complex moral value systems to the number of angels that can fit on the head of a pin. But no matter how comprehensive our theologies become, our brain is rarely satisfied with its concepts and images of God. The end result of this remarkable contemplation has been the creation of thousands of differing spiritual practices and creeds. Indeed, the more one contemplates God, the more mysterious God becomes. Some embrace this emergent ambiguity, some are frightened by it, some ignore it, and others reject it in its entirety. But the fact remains that every human brain, from early childhood on, contemplates the possibility that spiritual realms exist. Believers like Isaac Newton, agnostics like Charles Darwin, and atheists like Richard Dawkins have all given serious consideration to humanity’s fascination with God, be* The paperback edition is entitled Born to Believe: God, Science, and the Origin of Ordinary and Extraordinary Beliefs (The Free Press, 2007).
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HOW GOD CHANGES YOUR BRAIN
cause the moment God is introduced to the human brain, the neurological concept will not go away. Recently there has been a spate of antireligious books—among them, The God Delusion, Richard Dawkins; The End of Faith, Sam Harris; and God Is Not Great, Christopher Hitchens—that argue that religious beliefs are personally and societally dangerous. But the research, as we will outline throughout this book, strongly suggests otherwise. Nor do we believe that these authors represent the views of the vast majority of scientists or atheists. For example, though I am not specifically religious, I’m open to the possibility that God may exist, whereas Mark, my colleague and co-researcher, prefers to look at the universe through a purely naturalistic and evidence-based perspective. Yet we both appreciate and encourage religious and spiritual development—as long as it does not denigrate the lives or religious beliefs of others. For the past four years, Mark and I have been studying how different concepts of God affect the human mind. I have brain-scanned Franciscan nuns as they immersed themselves in the presence of God, and charted the neurological changes as Buddhist practitioners contemplated the universe. I have watched what happens in the brains of Pentecostal practitioners who invited the Holy Spirit to speak to them in tongues, and have seen how the brains of atheists react—and don’t react—when they meditate on a concrete image of God.3 Along with my research staff at the University of Pennsylvania and the Center for Spirituality and the Mind, we are currently studying Sikhs, Sufis, yoga practitioners, and advanced meditators to map the neurochemical changes caused by spiritual and religious practices. Our research has led us to the following conclusions: Each part of the brain constructs a different perception of God. 2. Every human brain assembles its perceptions of God in uniquely different ways, thus giving God different qualities of meaning and value. 3. Spiritual practices, even when stripped of religious beliefs, enhance the neural functioning of the brain in ways that improve physical and emotional health.
1.
WHO CARES ABOUT GOD?
7
Intense, long-term contemplation of God and other spiritual values appears to permanently change the structure of those parts of the brain that control our moods, give rise to our conscious notions of self, and shape our sensory perceptions of the world. 5. Contemplative practices strengthen a specific neurological circuit that generates peacefulness, social awareness, and compassion for others.
4.
Spiritual practices also can be used to enhance cognition, communication, and creativity, and over time can even change our neurological perception of reality itself. Yet, it is a reality that we cannot objectively confirm. Instead, our research has led us to conclude that three separate realities intermingle to give us a working model of the world: the reality that actually exists outside of our brain, and two internal realities— maps that our brain constructs about the world. One of these maps is subconscious and primarily concerned with survival and the biological maintenance of the body. But this map is not the world itself; it’s just a guide that helps us navigate the terrain. Human beings, however, construct a second internal reality—a map that reflects our conscious awareness of the universe. This consciousness is very different from the subconscious map formed by our sensory and emotional circuits. We know that these two internal maps exist, but we have yet to discover if, and to what degree, these two inner realities communicate with each other.4 Overall, our consciousness represents a reality that is the farthest removed from the world that actually exists outside of the brain. Thus, if God does exist, there would be three separate realities to consider: the God that exists in the world, our subconscious perception of that God, and the conscious images and concepts that we construct in a very small part of our frontal, temporal, and parietal lobes. It has been my goal to show that spiritual practices may help us to bridge the chasm between these inner and outer realities, which would then bring us closer to what actually exists in the world. I still don’t know if it’s possible, but the health benefits associated with meditation and religious ritual cannot be denied.
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HOW GOD CHANGES YOUR BRAIN
ORGANIZATION OF THIS BOOK
In the first two sections we will explore the neural correlates of spiritual experiences that our research has uncovered. The third section is filled with practical exercises that anyone can use to enhance the physical, emotional, cognitive, and communication processes of the brain. In Chapter 2—“Do You Even Need God When You Pray?”—we’ll describe our recent study showing how spiritual practices improve memory, and how they can slow down neurological damage caused by growing old. Our memory study also demonstrates that if you remove the spiritual references, religious rituals will still have a beneficial effect on the brain. We’ll also show you how to create and personalize your own “memory enhancement” meditation. In Chapter 3—“What Does God Do to Your Brain?”—we’ll explore the neural varieties of meditation and prayer, explaining how different parts of the brain create different perceptions of God. We’ll tell you how God becomes neurologically real and show you how different neurochemicals and drugs alter your spiritual beliefs. In Chapter 4—“What Does God Feel Like?”—we’ll share with you the surprising findings from our online Survey of Spiritual Experiences. Our data suggests that God is more of a feeling than an idea, that nearly everyone’s spiritual experience is unique, and that these experiences often generate long-lasting states of unity, peacefulness, and love. Furthermore, they have the power to change people’s religious and spiritual orientations, as well as the way they interact with others. In Chapter 5—“What Does God Look Like?”—we’ll show you what we discovered when we compared adult drawings of God with pictures drawn by children. We’ll explain why some atheists maintain childhood images, while others draw sophisticated renditions, and share with you how agnostics tend to react when they explore their notions of God. We will also explain why each of us may have a single “God” neuron or circuit that slowly expands the more we contemplate religious ideas. In Chapter 6—“Does God Have a Heart?”—we’ll describe how Americans project different personalities onto God, and how each of these perspectives affect the neural functioning of the brain. We will
WHO CARES ABOUT GOD?
9
also explain how God culturally evolved from an authoritarian, punitive deity to become a force that is filled with compassion and love. This “mystical” element of God affects a very important part of the brain, called the anterior cingulate, which we need to nurture as we engage in a pluralistic world filled with different perceptions of the divine. In Chapter 7—“What Happens When God Gets Mad?”—we’ll delve more deeply into the neurological dangers of anger, fear, authoritarianism, and idealism. We will also explain why everyone—believers and nonbelievers alike—is born with a built-in fundamentalist framework that is deeply embedded in the neurological circuitry of the brain. In Chapter 8—“Exercising Your Brain”—we’ll tell you about the eight best ways to keep your brain physically, mentally, and spirit..."
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